How to Guard Against Faults Like Lust, Pride and Backbiting? / Destruction of Dhenukasura / Kaliya Damana Leela // 15/10/2026

Satsang of Pujya Shri Hit Premanand Govind Sharan Ji Maharaj. To listen to the full discourse, watch the video above.

Full Discourse

vrindavanneshvari tav padarvindm prema makrand rasau purnam haditam madhupte smarta mugram nirvai param shital may param shital maya param sacchidanand ghan Premand swaroop navni nikunj mahmmahim param pavan shri Vrindavan dham shri Vrindavan dham ke ladlele yugal sarkar pranaaradhy pran priy shri Priya pritam jo samasth sahachari vrind khag mrig pashu panchhi taru lata yamuna ras rani raj rani samasth brajvasi parikar ke charnon mein kotish pranam koti naman namaskaar shri priyal apne ghar mein bula liya hai. Ab bas mayakrit mane hue sambandho ko vismit karne ka hamara karya hai.

O Queen of Vrindavan, at your lotus feet the nectar of love is full. The heart, enchanted, remembers the Lord of Madhu. Supremely cool māyā, the very form of supreme sat-chit-ānanda, dense with love; the ever-new nikunj, the supremely holy and glorious abode of Shri Vrindavan Dham. To the beloved Divine Couple of Shri Vrindavan Dham, the life-worshipped, dear to life, Shri Priya-Pritam; at the feet of all the sahacharis, birds, deer, animals, trees, creepers, the Yamuna, Ras Rani, Raj Rani, and the whole retinue of Brajvasis, crores of salutations, crores of bows. Shri Priyal has called [him] to his own home. Now our only task is to let go of the relationships we have imagined, created by maya.

Their grace surrounds us from every side.

ja sukripa nahi kripa aghati jinki kripa kripa karne se kabhi tript nahi hoti.

Their grace is never satiated; the more they bestow grace, the grace never ends. That is, grace keeps increasing.

Such beloved Ladli Ji has already shown grace upon us. Now let us show grace upon ourselves, by removing the desires within us that turn us away from God. Although this task is very difficult, because the Lord is not visible to us at present and the pleasures are right in front of us to enjoy, in the dominance of ignorance we accept the pleasure and keep the Lord aside, thinking that we will surely meet Him later.

In the present we enjoy the pleasures. What has come to us is very rare; so it seems, out of ignorance.

So let us pray to the Lord: at the moment when attraction to pleasures arises in our heart, O Krishna, O Karunamaya, draw us to Yourself and save us from the attraction to pleasures.

Whatever our life has been and whatever our conduct has been, if we choose the path of reform from today, attainment of God becomes certain for us. God will destroy all the sins of our past. Aham tam sarv pape mokshyami ma such

"I will make you pure."

"I will burn away all your past sins." And this power lies in our Shri Bhagwan. So, taking refuge in God, [resolve]: "From now on, never again. Whatever has happened until today, I will not do it again from now on."

Having firmed this resolve, chant naam jap abundantly. If there is no naam jap, these thoughts will remain just thoughts, and maya will slip you right back there.

The one you spoke of, "now no more, now never again": Shripad is both a supreme Brahm-gyani mahapurush and a mahapurush devoted to Bhagwan. Earlier he was a great soul endowed with Brahm-gyan and Brahm-bodh, and while living in Vrindavan, even today his samadhi, at Kaliya Daha, is seated here. Even today he is in the service of our Priyal. He is present now.

wah kah rahe hain ya kamasmay pishuta krodh lobha sansara dhwan yah gahne tahkar dragi yashyam chalan padam bhim maya rajanyam Shrimadd Vrindavi to krip damekammara

He is saying: lust, pride, backbiting, anger and greed are the robbers of the world…

Oh, how powerful desire is! It defeats even great scholars. Pride slips into devotion with great skill. The greatest enemy of sadhaks is desire, yet it seems more friendly than a friend. When the pangs of desire rise and the pleasures suited to them are found, we become very happy.

Then pride enters the heart. The show of renunciation, the show of dispassion, the show of devotion: in reality it is only pride, nothing else.

So Shripad says: pride, and then pishunata, backbiting. Talking about someone behind their back is called ninda. "You know, he is like this, he is like that": this backbiting, describing the faults of others, is wickedness. Wickedness is speech, conduct, thought and action turned away from God.

ashubh anbal sang jan vimurkh tajo sab koi vimurkh tajo sab koi jhooth bolat sach manat dosh karat nirshank rank kar santan janat abhimani garwishta lobh mad mat agadha dusht pariharro duri

Shun the inauspicious and harmful company. Give up everyone who is turned away from God. They tell lies and believe them true, commit sin without fear, and treat saints as beggars. Proud, arrogant, greedy, intoxicated by ego, keep your distance from such wicked ones. This is the definition of a wicked person.

Who is called wicked? Those who engage in inauspicious deeds and sinful conduct, who harm others and bring misfortune. They cause suffering to others. One should give up the company of such people who are inauspicious and turned away from God.

Those who are turned away from God, who lie and believe their lies. Those who are delighted while telling lies and feel happiness. Here "sach" means they feel happiness while lying. "Dosh karat nirshank": they commit sin with absolutely no doubt or fear. "Rank kar santan jaanat": they consider saints to be beggars. "Abhimani": those who are always full of pride. "Garvishta": taking pride in other things, those endowed with body-consciousness who hold pride in wealth, people, strength and intellect. Afflicted by greed, which is the root of many faults, they hold on to intoxication.

abhimani garwishta lobh mad ���ta tyagadha dusht parihar dur bhajat bhaj shri hari Radha

Giving up such proud, arrogant, greedy and wicked people, one should worship Shri Hari Radha, the Priya-Pritam.

Shripad says: the greatest enemy is desire. Then, if one is not careful in devotion, drama creeps in: playing the game of desires under the cover of dharma, under the cover of God, under the cover of worship, or singing one's own fame and glory, using God's name so that our name gets made. They speak of dharma but want to keep the flag of their own pride high. Pride has many kinds of faults; it is hypocrisy.

Renounce pride and hypocrisy, renounce wickedness, and renounce the habit of backbiting about others. This is considered very ordinary. But it is a very great sin. It weakens our bhajan and destroys even the feeling of bhajan. Seeing others' faults, describing others' faults, listening to others' faults: these are very deadly for bhajan. Like termites which, once they infest a green tree, destroy it, this brings down even very good sadhaks.

This is pishunata, backbiting: seeing others' faults, describing them, listening to them. Kam smay pishuta krodh

Anger comes only when our desire meets an obstruction. We want things to go our way; if you go against us, anger arises.

Then we should consider: has the task of running the whole creation been given to us, so that everyone follows our wishes? God has given everyone their own intellect. Each person has a different head, different thinking, and different actions. So how could everyone go along with us? That cannot happen. We should protect ourselves from favourable and unfavourable circumstances through discrimination (viveka), and not become angry. Give up the greed for pleasures, the greed for money, and the greed for honour. These are the faults that cover a person with the dense darkness of attachment and throw them into the well of the world: lust, arrogance, wickedness, backbiting, greed, and anger. This is complete darkness of ignorance.

If even one of these is present, it will throw you into the well of the world. Next, it says: dirghayasam chalit padam bhim maya rajanyam. When lust and anger are in us, the faults described above, and we keep the company of wicked people, then we cannot take a single step on the path of God. Not one step, meaning there can be no spiritual progress. A seeker of spirituality must guard against these very carefully. In the verses below, these same faults are described, showing how dangerous they are. If even one fault is present, whether lust, arrogance, wickedness, backbiting, anger, greed, or violent feeling, it will not let you walk on the path of God.

It will drown you. Shripad is saying that these faults throw a person into terrible Maya, the Maya that causes dreadful suffering.

Mu-yam ma kurma kurang nikshado kritha sahasam sakhen sakhen khel nikhil graasen kaalahana

Friend, give up your foolishness. Do not play the game of lust with other men's wives or sisters.

Shripad says: samukhen sakhen khel nikhila graasen kaalahina, the way no one who knows a deadly venomous serpent thinks it is good to play with it, because it will bite you and you will die. In the same way, these sins, which are looking at, plotting, or enjoying another man's wife or sisters with lustful desire, will destroy you completely.

This is dharma, and one who acts against dharma never becomes happy. This is our land of Bharat, the land of karma. Here, as you sow, so you will reap. It is a very holy country. It is the land of sages and seers, a country where dharma is supreme. Nowhere else in the world have such incarnations of God been seen. In India, even the rivers have the power to purify completely and grant the supreme state. Its mountains also have the form of the Lord. If you commit sinful conduct here, why does Shripad say this? We have established a devotional order for this reason.

Until marriage there is brahmacharya. Once married, for the purpose of begetting children, we have read in the scriptures with a devotional mindset that when you are ready to perform the act of conception, first bow to all the deities seated in the directions, bow to God, bow to the saints, and then say, "O Lord, may I follow your command," and not act out of lust. Lust-driven, no. This is to follow your command within the duties of household life, Prabhu. Towards other people's mothers and sisters, absolutely not. Life, glory, everything is destroyed. A man who is adulterous meets an untimely death. Understand this for certain: his life and glory are destroyed. And a woman who takes delight in another man, who is unfaithful to her husband, must endure the punishment of Raurav hell for hundreds of kalpas, even a hundred kalpas. A woman, until marriage, should keep brahmacharya. Once married, she should be devoted only to the husband she chose, for life. These dirty thoughts, these sinful thoughts that have entered our hearts, must be given up. Satsang is for exactly this.

To give these up, Shripad says:

Sakhen sakhen khel nikhila graasen kaalahana

O friend, do not treat it as a game. Holding wrong feelings toward other men's mothers and sisters will destroy you.

Sukhen sakhe khel nikhila graasen kaalahana

O friend, do not treat it as play. You will be seized by death, you will meet an untimely death, and your downfall will come here and hereafter.

Harirām Vyās ji says: be careful. If you touch a scorpion's tail, it will sting you and the poison will rise. Be careful. A snake carries poison in its mouth. If it bites with its mouth, and a lion's claws carry poison too, then its poisonous paw strikes. But God has created one form such that, without taking shelter in God and without bhajan, the poison rises just by looking at it. Lust and the other poisons rise just by seeing. Mahapurush have written: "I came for Hari's bhajan, but I was struck down midway by one kanchan (gold) and one kamini (woman)." These long swords make it very hard to reach God. Maya throws out so much entertainment that the heart gets stuck in it. So, O foolish one, give up your foolishness. Do not treat as play the seeing of lust or the pursuit of lust toward any mother or sister. It will destroy you completely.

One who acts against the scriptures will suffer untimely death, disease, and many kinds of calamities. Drinking liquor, eating meat, adultery with another's wife, gambling, and violence are all placed among the great sins. Today people consider these the "best party," but the party that leads to hell requires great caution. Those who walk the path of God should be alert from the very start.

The essence of it all, brother: this human body was not given to acquire harmful things. It was given to remove them. Now may our life ahead be a very blissful one, and may our life be immersed in the Bhagavatam. [sound of clearing throat]

That is why, even if one has to live in Vrindavan with great hardship, the firm place is Vrindavan. There you will find the company of devoted mahatmas. If you hear their talk every day, your faults will be destroyed, and you will set out on the path of the Lord with enthusiasm.

Pujyapad Shri Udiya Baba Ji Maharaj was asked: can welfare come just from staying near great souls? Just remaining close to them? Can welfare come from that?

Pujyapad Udiya Baba Ji replied: whoever stays near a mahapurush must also do sadhana, because when you stay near, sadhana will happen. You will have sadhana. You will listen to katha, do naam kirtan, do Thakur seva, and remain under their guidance, because the daily routine of those who live near them is such that there is no time left for sinful deeds.

So sinful deeds fall away naturally, and you have their constant company. You get to hear their words. So if someone gets the daily company of a mahapurush and takes up bhagavat sadhana, why would they not attain bhagavat prapti? Being in the company of mahapurushas is, in a way, attaining the Lord. But one must develop such attachment to the mahapurush that one has no further interest in any sadhana. Whatever he says, he is the one saying it, and for us our sadhya is sitting right in front of us. Guru is verily the Supreme Brahman:

guru sakshat param brahm tasmai shri guruve namah

Guru is the Supreme Brahman himself; salutations to that Shri Guru.

If someone stays near a mahapurush with some desire in their heart, that desire will be fulfilled, but bhagavan will not be attained.

The Baba said two things. If one's love for the mahapurush becomes so deep that there is no one but him, then there is no need for any other sadhana, and bhagavat prapti happens. When the Supreme Brahman is present in person, and you feel it within, then the feeling just has to take hold. Those who have loved the mahapurush say: my beloved, my master, my aradhya deva, I need no other sadhana. You are sitting before me. We sit before our Shri Ji and see our Laadli Ji. Yes, this prayer must always be there: that this nearness never leaves us. Unmanifest, in the form of:

akhand mandlakar vyaptam characharam

That which pervades all moving and unmoving things in the form of an unbroken orb,

tatpadam darshit

shown as that supreme state.

But Maharaj, our hunger will not be satisfied by that. Understand our point. Our hunger of joy will be satisfied only by the darshan of this form, only by the touch of this form. Our stomach will not be filled in the shade of the unbroken orb. We speak from within: O Maharaj, wherever you are, keep us with you. You alone are everything to us.

They explained two things: that bhagavat prapti is certain, because in the company of mahapurushas you get to hear talk of bhagavan, and they will surely engage you in sadhana themselves. But if someone goes to them with a desire, with deceit or pretence, then it is like keeping a paras (philosopher's stone) in an iron box covered with a cotton cloth. It cannot turn things to gold. What is needed is to regard that mahapurush as your everything. Simply saying "I offer body, mind and life, you are my everything" is very difficult. Very difficult. Very difficult. They said it three times to show how hard it is. Then, is it true that the power of mahapurushas cannot bring welfare?

Very, very good question. The mahapurush's answer is very precise. Pujyapad Brahmabodh-sampanna Udiya Baba. Can mahapurushas not grant supreme welfare to those who live with them by their own power? No, no. Because a lack of shraddha will never let welfare happen. If your shraddha is complete, the question does not arise. You will remain joyful. We live with our Param Brahman. Which other Param Brahman do we need? Guru is verily the Supreme Brahman. We need no darshan of anyone else. Every day we have darshan of our ishta.

Every day there is conversation with the ishta. He said: it will not happen because of a lack of shraddha. Let no one think that they can act willfully, stay near Gurudev, and it will happen for them. It will happen only when we have nowhere else to go. Is there a guarantee that it will happen? We have no one else and no other refuge. We are as we are, we belong to you. Whether you bring welfare or not, we have fallen at your feet. It will happen now. If there is any other refuge, then it will not happen. This is a firm truth. Even someone of the most extreme wild nature and wicked conduct, just holding on to this one thing, that they have no one but you, must be lifted onto your head and carried. They must be carried, because:

Uma Ram swabhav je jana tai bhajan taj bhav

Those who know the nature of Ram give up every other feeling and worship Him alone.

This is the nature of our Lord, like Lala, and such is the nature of the devotee. They cannot let go. But if you have some other refuge, then it will not work. There must be no other refuge. Only this:

bharoso dridh in charan kero

Firm is my trust in these feet.

How you are does not matter. Maharaj, you said that because of a lack of shraddha, mahapurushas cannot bring welfare by their own power. Then what will be the form of shraddha?

How can one know that there is shraddha, the kind that makes no distinction between the mahapurush and the Supreme Being? That is, the Supreme Being himself is seated in the form of the mahapurush, and one worships according to his instructions. Then firm shraddha develops in them. For example, you can be sure that when you experience the grace of Priya-Lal, at that time Gurudev is in front of you. Priya-Lal comes later; Gurudev comes first. When the surge of joy rises, first Gurudev's lotus feet are on your forehead, and you feel: "Ahe ki kripalu, ahe ti kripalu." Then, when you drown in joy, Gurudev first, Gurudev first.

The one who has no love at the feet of the Guru, who says "Shri Ji appears to me," even in a dream Shri Ji cannot appear to such a person. He is putting on an act, a drama. Gurudev first. Is this the principle: can bhagavat darshan happen through the grace of such mahapurushas or not?

Then the question: did they not regard those great souls as a form of God? Such mahatmas, in whose hearts God is seated and who have attained God, are rarely seen. The scriptures contain many such proofs. There are four means of having the darshan of God. First, immense faith at the feet of the Guru. Second, daily satsang. Third, the practice of bhajan at all times, bhajan kriya. Fourth, if no sin, vice or misconduct is present within us, darshan of God happens without asking.

We never need to say, "O Lord, grant me darshan." We have never said it, not until today. Our demands have come only two or three times in life. The first demand came when we received the company of Pujya Bhai Ji through the Vanis, and a fierce longing arose to meet Bhai Ji. Pujya Bhai Ji has since disappeared (antardhan). A fierce longing, meaning that longing for the bank of the Ganga, a secluded place, exactly that longing. The second came when we came to Vrindavan: a fierce longing to live in Vrindavan, "I will not be able to live if I do not get Vrindavan." The third was a fierce longing for the Guru: that we would get such a capable Guru who could answer our questions, settle our mind, and keep us firm on the path of love for Priya-Lal. We never considered this fierce longing to be our own worth. We only kept thinking, "As you understand, as you will." Without asking, it will come forward on its own, in a moment, without asking.

The one who showers grace is our Shri Ji. When Shri Hit Harivansh Mahaprabhu sang this shloka, he did not write after it that one must ask. "You will be far from the pleasures of your own people, far from the pleasures of wealth, and indifferent even to the pleasures attained through sadhana," and then, in the rain [unclear in the captions], Shri Radhika Charan, immense grace comes on its own. These four things must be present in a sadhak who wishes for the darshan of God: strong faith. In strong faith, there can be no doubt in any way. If something appears in the Guru that looks like anger, see it as Krishna's anger. If it appears as Shiva's conduct, see it so. "Brahma is the Guru, Guru is Vishnu, Guru is Maheshwara; the Guru is verily the Supreme Brahman; salutations to that Shri Guru." In such a person's strong faith, there can never be any flaw. And there should be an intoxication with daily satsang. And bhajan kriya should be like bhojan kriya, the act of eating, which happens three times a day: bhajan kriya every moment. And fear of sin and vice. If one does not practise sin and vice-conduct, darshan of God will happen on its own. Without asking, you will come forward on your own. Sharabhanga Ji was ready for the journey to the most holy Brahmaloka, and then a rishi said that Lord Shri Ram was coming.

When he saw the Lord, he said:

jat raho biranch ke dhama kabhi akanksha nahi ki Ram darshan ki shravan suno ban ai hai Rama chitavat panth raho din rati ab prabhu dekh judani chati

I was going to Brahma's abode; I never had a desire for the darshan of Ram. I heard with my ears that Rama had come to the forest. I kept gazing at the path day and night; now, seeing the Lord, my heart is cooled.

Sutikshna Ji Maharaj was absorbed in his bhajan. Shri Ram Ji Maharaj, through an inspiration in the heart of a rishi: "Sutikshna Ji, the One you are meditating on with your eyes closed has arrived." The Lord came running. In such intense longing, he could not take a single step; he sat down right there on the path. Every single hair stood up like the spines of a jackfruit. Look at that state within the Lord's meditation, look at the condition. This is the state of direct realisation of God.

muni mag maajh achal hoi baisa pulak sareer panas phal jaisa

Sitting motionless in the middle of the path, the sage's body thrilled like a jackfruit.

Immersed in prema-ananda, his eyes fixed, he drinks in the form-sweetness of devotion.

ashru prabha pulkit roma phir dhire se jake antar ke Ram rup ka aphrn kiya

Tears flowing, hair standing on end, then slowly, he captured in his heart the form of Ram.

Then he opened his eyes and saw Ram Ji in front of him. Do bhajan, bhajan, and God will give you darshan on His own. He will start playing with you on His own. Darshan of God cannot happen without attachment (aasakti) to God or to a great soul who is a lover of God. Such attachment was in Harivansh Mahaprabhu, and there was such attachment among the Mahaprabhu's own people, who were of his inner circle. They also heard that the Mahaprabhu had disappeared (antardhyan). On just hearing it, their mouths were left wide open, some eyes stayed fixed, and they departed. Vyasanand, on hearing it, gave up his life-breath in that very moment. When Gauranga Mahaprabhu Chaitanya Dev disappeared, how many of his inner circle disappeared too? "With such extreme longing, how will you live? How will we live now?" See how much attachment there is to the Guru. Of Shri Vitthal Vipul Dev Ji, of Swami Haridas Ji, look at the blindfold over the eyes. Knowledge and love are different.

In knowledge, the philosophy of truth is one thing; love is another. For explaining, there is tattva-gyan, but for drinking it in, there is only love. Gurus are everywhere, yet seeing everyone does not bring the contentment that comes from the darshan of our own Gurudev. When he smiles, it feels as though the anointing on the throne of the kingdom has taken place. "How could this be?" But if someone else smiles, it would not be like that. When the Gurudev smiles, knowledge is everywhere, but love is in one place. In the philosophy of truth: chid lakshanam sarvam, Radha Krishnamayam jagat. So will one get to savour the form of Radha Krishna? When the form is savoured, that is why I say: without attachment to God or to a great soul who loves God, darshan of God does not happen. Sometimes even unfavourable behaviour brings about the darshan of God.

Pujya Padudiya Baba Ji was in his intimate personal service (nij Shri ang seva). If some mistake happened, Baba would call him and ask in front of everyone, "Did you commit an offence?" He would say, "Yes, I did." Baba would say, "For three years, don't show me your face. Don't have my darshan, and don't give yours. For three years, don't let me see you. Get out of here." In those three years, Baba gave him the realisation of Brahman. How did he live in such absorption? He gave up food. He stayed alone in a hut on the bank of the Ganga and went seven or eight days without asking for food. His fame spread so widely that a great saint came for darshan. When he saw the man who had been in Baba's personal service, he began to weep and said, "An offence was committed." Baba said, "Your state has become so lofty. I did not come here merely for darshan. From there I contemplated, and I saw your state." By keeping him at a distance for three years, Baba awakened that state within him.

So, Baba Ji had been gone for two and a half years. There was a festival at Krishna Ashram, and he came and said, "I normally don't come, but I came to request you. Your disciple is very loving. He will give up his life. Please call him back. We have never refused his word." But for three years, he had not come, and only after giving him realisation of Brahman did he give darshan. The darshan of great souls is for one purpose: to lead you to the attainment of God. Without attachment to God, or without great souls who love God, attachment to God cannot arise. The remedy for attachment is to contemplate them day and night.

How fortunate are those who constantly contemplate their Guru Dev day and night. Our Gurudev is our life and our love. We contemplate him most in adversity. When adversity comes, contemplation of him happens day and night. In comfort, when one is happy, there may be some forgetting. But what is forgetting? If you are not contemplating the form of the Guru, you are contemplating the form of your Ishta. But when adversity comes, only the form of the Guru is contemplated. Only the Guru's form, because you know that apart from him, wherever you place your foot, there is only the earth.

So our support is our Gurudev. There is no support except the Gurudev. When a great soul bestows grace, these four qualities arise in his people. Pay attention. The first is japa of the naam given by the Guru. Japa of the mantra and naam given by the Guru Dev will come. The first sign of one who is worthy of the Guru's grace and of God's darshan is an interest in the naam mantra given by the Guru Dev. He cannot forget it. The second is meditation on the form of the Guru Dev:

dhyan mulam guru murti puja mulam guru padam mantr mulam guru vakyam moksh mulam guru kripa
Meditation is rooted in the Guru's form, worship is rooted in the Guru's feet, mantra is rooted in the Guru's word, and liberation is rooted in the Guru's grace.

Meditating on the Guru Dev while doing japa of the Guru mantra and the naam. The third is hearing the Guru Dev's glories and qualities, and having the mind absorbed in constant contemplation of his greatness. Brother, the Gurudev said this. The Guru, Gurudev, loves us very much. If we were to write down the things our Gurudev said, it would make a thick book. Wonderful, wonderful miracles. Wonderful, wonderful miracles. This is not one word of pretence. What miracles, and how? When we spoke to Gurudev, he would dismiss everything in a minute. Then he would say, "Look, I don't know. Shri Ji does it. Now I have placed your hand in Shri Ji's hand. How can I tell you how merciful he is? Your hand has been placed in Shri Ji's hand. Shri Ji does all of this."

It is written in our Vani Ji. Whatever Guru Ji said, we would take it fully into our minds. On returning, the first task was to write in the diary what Guru Ji had said. The third point is contemplating the Gurudev's greatness and qualities. In twenty-some years, there has not been the slightest change in his way of living. Even today, he makes two rotis with his own lotus hands over a fire of cow-dung cakes and offers them to Shri Ji. If Shri Ji is unwell, Maharaj will not take food until he has made them with his own hands and offered them to Shri Ji. The fourth is worshipping one's Gurudev with the feeling that he is the best. No one is greater for us than our Gurudev. Worship him with the feeling that he is supreme.

If these practices are carried out intensely and continuously, attachment to God will arise. Let us now turn to Satchidananda Bhagwan Shri Krishna Chandra, who has appeared in Braj and is performing wonderful, rasa-filled leelas. Yesterday, Brahma Ji's delusion was dispelled. He was astonished at the liberation of Aghasura. This terrible sinner's divine light merged into God. Then, seeing God's childhood leelas, he was astonished. He abducted the calves and cowherd boys. For one year, Bhagwan remained as the calves and cowherd boys. Then Brahma Ji offered praise and bowed, and went away.

Priya and Pritam also met yesterday. Every day they meet at Sanket Vat. Now Shri Krishna Chandra is six years old. Now he has permission to graze the cows and calves together, not just the calves. He went out grazing with his sakha cowherd friends in Vrindavan, and with his holy footprints he purified the dust of Vrindavan. There is not a single particle of Vrindavan and Braj where the footprints of our Bhagwan and Priyaji are not present. This forest had become a treasury of green grass and colourful flowers for the cows.

He is describing something from twenty-five or twenty-six years ago. Look here, there were only creepers, nothing but creepers. From where the Vat tree is, if you go straight all the way to Kesi Ghat, there were only tree rows, creepers, and flowers, and nothing else. There was not so much construction then. Now the creepers have disappeared. The big creepers, the peepal creepers, are in a very painful state. Five or fifty peacocks in flocks dance as if you have thrown grain from Hitdha. Hundreds and thousands of pigeons and parrots sit like this. If the creepers are gone, where will the peacocks find shelter?

So now some sounds of peacocks are coming from over here. Maharaj Ji said how beautifully Vrindavan has become a mine of flowers. Going ahead, with Shyamsundar playing the flute behind them: tan madhwo venu mudeeyanto gop sva balavita pashu purat pashavyama vishad vihar kam kuma karnam. Think of how beautiful the path they are walking on is. Flowering creepers all around, bunches upon bunches of colourful flowers, and bees humming as they drink the nectar. Beautiful white cows, and behind them the Lord, Shyamsundar, playing the flute.

Then Balaram ji, and behind him the cowherd boys singing his praises, enter Vrindavan in this way. In Vrindavan, bees are buzzing somewhere. Somewhere herds upon herds of deer are leaping about. Somewhere peacocks are dancing. Beautiful birds are chirping. Somewhere lovely waterfalls are cascading. Just as the hearts of great souls are pure, so the ponds and lakes here are supremely clear. Scented by the fragrance of the lotuses blooming in them, the cool, gentle, fragrant breeze serves Vrindavan. Seeing this very charming forest, the Lord resolved in his mind to enjoy sport there.

Purushottam Bhagavan Shri Krishna Chandra saw the great trees bent under the weight of fruit and flowers, touching the ground as if bowing in homage. With the redness of their new tender shoots, it seems as though they are touching the Lord's feet with their hands. Smiling with great joy, he said to his elder brother Balaram ji, "O best of the gods, look, great deities worship your lotus feet. But these trees of Vrindavan, with flowers held in their branch-hands, are bending at your lotus feet, as if offering a flower-offering."

They are offering salutations. Why would they not? These trees of Vrindavan have come into being for this very good fortune. O primordial Purusha, you hide your majestic form in this Vrindavan and perform childlike leelas. Yet your foremost devotee sages, recognising their Ishta Dev, look: in the form of bees, great sages are constantly singing the glory of your holy fame. Truly, you alone are worthy of praise. Lord, just as a householder of good character is delighted on seeing a saint arrive at his home, so see how the peacocks here have burst into dance on seeing you arrive.

Deer with fawn-like eyes, like the gopis, are revealing their love for you with loving sidelong glances, pleasing you. These cuckoos, making sweet kuhu sounds, are welcoming you. Lord, even though they are forest-dwellers, all of this is blessed, because it is the nature of holy people to please an arriving guest by offering him their dearest possession. Lord, this land of Vrindavan has become blessed, because it received the touch of your feet. This green, green grass is blessed, because it brings comfort to your feet.

The trees, creepers and bushes of Vrindavan have immense fortune, having received the touch of your body's breeze and the touch of your lotus hands. Your merciful glance is making the rivers, mountains, animals and birds here fulfilled. Lord, these Braj gopis, having received the touch of your chest, which even Goddess Lakshmi herself longs for, are becoming blessed, blessed. Parikshit, seeing the most beautiful Vrindavan in this way, Lord Shri Krishna became very joyful. With his friends, the cowherd boys, he grazed cows in the foothills of Govardhan, performing many kinds of childhood leelas.

On one side, the cowherd boys sit and discuss Lord Shri Krishna. On the other side, playing with Balaram ji, the Lord wearing a vanamala joins his tune to the humming of the bees. Sometimes Shri Krishna, cooing like swans, starts cooing himself. Sometimes he dances with the dancing peacocks in such a way that he makes the peacocks look ridiculous. Sometimes he roars deep like the thunder of clouds. Sometimes, calling any cow by name with great love, he sees her come running, lowing. Sometimes he imitates the calls of birds such as the chakor, chakwa, bhardul and peacock, and sometimes the roars of tigers and lions, and the leela of being frightened by tigers and lions.

When Balaram ji, tired from playing, lays his head in the lap of some cowherd boy, Shri Krishna begins to press his feet gently and fan Balaram ji in service. Sometimes: nrityato gayat vgato yutotha gat hasto gopal hasanto prasat. Sometimes they strike their thighs in challenge and wrestle with one another. Sometimes they compete with each other in dance, and Krishna and Balaram, with arms around each other's necks, look at each other and say, "Wah wah, wah wah!"

When they are tired from wrestling, they lie down under a tree on a bed of tender leaves, with Shri Krishna and Balaram resting their heads in the laps of the cowherd boys. The cowherd boys, embodiments of virtuous souls, press the Lord's feet and fan him with their cloths. In some hearts a stream of love wells up, and they slowly sing songs pleasing to the mind of the Lord, the crest jewel of the generous and the most high-minded, in keeping with his leela. The Lord of infinite universes, concealing his divinity by his yoga-maya, is showering happiness in the midst of the cowherd boys.

He performs such leelas as if he were just an ordinary cowherd boy. The feet which Goddess Lakshmi herself remains engaged in serving: these village boys get the fortune of pressing those very feet, and the Lord plays with them like an ordinary boy. But sometimes his majestic, divine leelas manifest. Among Balaram ji's and Shri Krishna's friends, one chief friend was Shri Dama. One day he, together with Subal, Stoka Krishna and other cowherd boys, said with great affection to Shyam and Ram: "O mighty Balaram, who are always ready to bring happiness to us, there is truly no one to match your arm-strength."

Our Manmohan Shri Krishna destroying the wicked is simply his nature. Not far from here is a large forest, full of palm trees, and their ripe fruit keeps falling. But a wicked demon named Dhenukasura lives there. He kills anyone who goes to take the fruit. Bhaiya Balram ji, Bhaiya Shri Krishna, that demon lives in the form of a donkey. He is very strong himself, and many other donkey-demons are his companions. They all live in donkey form. Brother, that demon has already killed countless human beings.

That is why no animal, bird, or person goes into this forest. And the palm fruit is so beautiful and fragrant. Look, the fragrance is coming now, and you feel like eating it. The sweet smell is spreading all around. Pay a little attention, Bhaiya. Your mouth will water, and you will feel the juice. Shri Krishna, our minds have become restless to get the fruit. Dau Dada, we have a very strong desire to eat the fruit, but if we go, that powerful demon in donkey form will kill us. On hearing the cowherd boys, Lord Shri Krishna and Balram exchanged glances and said, "Very well, Bhaiya," and set off toward the palm grove.

Balram ji grasped a palm tree with his strong arms and shook it like a drunk elephant, and a heap of fruit fell down. When the donkey-demon living there heard the sound of the fruit falling, he rushed forward as if he would shake the earth. He was strong and had already killed many. He came up to Balram ji, kicked him hard on the chest, and brayed in fury. He came to Balram ji a second time, turned his back, and kicked again. When Balram ji holds all the infinite universes on his hood like mustard seeds, what can his kick do?

He grabbed both of the donkey's legs with one hand, swung him around, and struck him against a palm tree. Dhenukasura departed, and the large palm trees shook and dropped plenty of fruit. With a crackling sound, shaking other trees, many trees fell. For Balram ji it was just a game. But the donkey bodies that he threw were struck and struck again against the trees, and all the ripe fruit in the entire forest fell down. Bhagwan Balram is the infinite Lord Shesha. The whole world is woven through him just as cloth is woven through threads, so what wonder was this for him? When Dhenukasura was killed, the other demons who had been living in the form of donkeys became enraged, and they pounced on Balram and Shri Krishna. Whoever came, they seized by the hind legs and flung onto the palm trees. At that moment the ground was covered with palm fruit.

The broken trees and the lifeless bodies of the demons were seen, and the gods, watching the auspicious leelas of Balram and Shri Krishna, began to shower flowers. They began to play instruments. Dhenukasura was killed. His followers were killed. Now all the Braj residents, the cowherd boys and the gopis, ate the very sweet, delicious palm fruit. After this, Shri Krishna, the lotus-petalled-eyed Lord, came back to Braj with his elder brother Balram. At that time his cowherd companions followed behind him, praising him. Why not? Singing the leelas of the Lord and hearing them makes a person sinless most quickly.

The greatest pilgrimage that makes one sinless is hearing and singing the leela-katha of the Lord. While the cowherd boys followed behind, singing his glory, Shri Krishna walked ahead:

tam gojurit kuntal badh bar vanya pras ruchre kshan charuhasam venu manugut keertim gop dakshit dashobhya gaman sameta

With his curly locks dusted by the hooves of the cows, a peacock feather and wild flowers tucked into his hair, his charming smile appearing at moments, playing his sweet flute, with his glory sung by the cowherd boys, Shri Krishna was going along, entering Braj.

At that time, the dust raised by the cows' hooves settled on Shri Krishna's curly locks, on his forehead, and on his head. He wore a peacock-feather crown, and wild flowers strung by his friends were in his hair. His eyes had a sweet glance, his face had a charming smile, and he played the sweet flute as he entered Braj with the cowherd boys.

The gopis stood along the path, having run out to see him. They waited all day, and in the evening, when they saw Shri Krishna coming, who gives life to their eyes, they drank the nectar of the Lord's lotus face with their eyes, which were like bees, and quenched the burn of separation from the whole day. The Lord also gave them happiness with a loving glance. Mother Yashoda and Rohini ji's hearts overflowed with motherly affection. As soon as Balram ji and Shyamsundar reached home, they bathed them as they wished, dressed them, fed them, and gave them water to drink.

The two brothers ate the delicious food that the mothers had served. After this, with great love and affection, Yashoda and Rohini ji laid them on a beautiful bed. In this way, Shri Krishna performed many leelas in Vrindavan. One day he went with his friends, the cowherd boys, to the bank of the Yamuna. Balram ji did not go with them that day. Whenever a special leela was to be performed, the Lord would hold Balram ji back on some pretext. And the other thing, brother: Anant Shesh Bhagwan is the eldest son of Kadru, and this Kaliya Naag is also among his offspring. So on that day Balram ji was not brought along. It was the month of Jeth, very hot, and everyone became extremely thirsty. The calves, the cows, the friends, and everyone else forgot themselves. At Kaliya Dah, everyone drank the water. The calves, the friends, the cows, and the cowherds drank, and as soon as they drank, they all died.

The snake was so venomous that the whole pool of the Yamuna was poisoned. This is a matter within our own household. Seeing this at Kaliya Dah, the Lord realised that things had gone badly wrong. All our companions (parikar) had departed. How many times had they departed? Yes, look: in the cases of Aghasura and Bakasura, Lord Shri Krishnachandra ji revived them instantly with his nectar-showering glance. No one even felt that they had died. Consciousness returned to everyone. They look at one another in astonishment. But they do not know that they came back to life by the nectar glance of Shri Krishnachandra ji.

We had already died from drinking the poisonous water. Lord Shri Krishna Chandra brought us back to life. The Lord's leela is such that no one can know it unless He wishes it to be known.

The Lord saw that this great serpent Kaliya had made the Yamuna Ji, the place of our leela, extremely impure. Now no one could even sip its water for achaman. The water was so poisonous that if a bird flew over it, the vapour would make it fall dead into the water. How did Lord Shri Krishna subdue the serpent in the deep water of Yamuna Ji? Kaliya Nag was not an aquatic creature.

In such a state, why did he remain for many yugas here in Vrindavan, in Kali Dah? The Brahm-swaroop Mahatman, the Lord, is infinite. He reveals His leela and wanders freely. The generous leela He performed in the form of the cowherd is like nectar. Hearing it brings great joy. Please kindly describe its secret. Why was this Kaliya living here in Vrindavan? He is not a snake, nor is he an aquatic creature. Why did he stay only in the water?

Shri Sukhdev Ji said: "Parikshit, in the Yamuna there is this vast pool."

In this vast pool, Kaliya made his home. He was so venomous that the whole water of Kali Dah kept boiling and seething. Even the birds that flew above it were scorched and fell dead. When the wind carried the tiny drops of its poisonous water, trees around it were burnt to ash. The poison was so strong that wherever even a small drop fell, fire broke out. Animals, birds, creepers and trees all around were being destroyed. The Lord said, "This is My place of leela and play. This wicked one must be subdued." When He saw that the force of the serpent's poison was very fierce and terrible,

the poison itself was his great strength. And My playground, the Yamuna, had become polluted. So Lord Shri Krishna devised a play. "Come, brothers, let us play the kanduk leela." Shridama had a kanduk, a ball. The Lord took it and threw it straight. It went into Kali Dah. "O Kanhaiya, our ball has gone!" Like children, they said, "Now we want the ball, you want the ball, don't we? I will bring it for you too." Be quiet. The Lord had thrown it deliberately, so that He would find an excuse. He tied His pitambar around His waist and made a resolve: "O Kaliya, now you will have to run away." He slapped His arms and jumped in. The water was terribly poisonous, and as the Lord jumped, the water began to surge and churn. Water splashed up to 400 hands high. The Achintya Mahashakti Lord slapped His arms, jumped in, and churned the water like a maddened elephant. From the force of the Lord's arms striking the water, there was a loud sound.

Kaliya Nag, who was resting in Kali Dah, heard that sound with his ears. "Who is this, so powerful that he has entered my body? I cannot tolerate it." Angry, he looked ahead and saw a blue-sapphire, dark, beautiful child, Shyamsundar, delicate as a monsoon cloud, so lovely that for a while Kaliya just kept gazing at Him. There was a golden line on His chest. Wearing a yellow pitambar, smiling gently, He was striking the water with His arms. [sound made through the nose] Kaliya looked at Him from head to foot. His feet were like a cushion of lotus pollen. The form was so attractive that for a long time he only kept looking at that form. Then he saw that this one was not frightened of him at all. He was playing happily in my poisonous water. Then he became furious, and first he bound the Lord with the serpent's coils, and then he bit Him at His vital points with his hundreds of hoods.

He bound Lord Shri Krishna in the nag-pash and bit Him with his hoods. Now the cowherd boys were all fainting. Because these Brajvasis have given up body, friends, wealth, property, wife, children, enjoyments and desires, and regard only Lord Shri Krishna as their own, therefore the Brajvasis are the best. The cows, bulls, heifers and calves all began to struggle in distress. Looking fixedly at Shri Krishna, they all watched, and everyone's life-breath was agitated. Here in Braj great disturbances began. Now, seeing omens, Nand Baba said, "Balram, why are you here today?"

Something has surely happened to Shri Krishna. Something has surely happened. They were overwhelmed with great fear. They did not know the Lord's glory. It was a feeling of parental affection. Seeing these bad omens, they felt that today some demon had surely harmed Shri Krishna. They became distraught with fear, because for all of them, their life, mind and everything was Shri Krishna. The Brajvasis ran: Nand Baba, Upanand, all of Braj, the gopis, old, young and children, all of them. In the meantime, a sakha came running and reported, "Something terrible has happened! Kanhaiya jumped into Kali Dah, and the serpent has seized Him." Now Balram Ji was not distressed, because He knows that the serpent who rests upon Him has no power over Him, and what fear could poison have for Him?

Seeing the Brajvasis so eager, He laughed and said, "Have patience. Shri Krishna is not an ordinary child. We know the glory of our brother. Be patient." But the Brajvasis, whose love is for the Lord alone, all reached near the Yamuna. They all watched. Baba and Maiya were about to jump in, but Balram forcibly stopped Baba. The Brajyuvatis, the young women of Braj, Maiya was very distressed. When they saw from afar that Kanhaiya was bound in the serpent's coils, Maiya fainted. Near the pool, Nand Baba also became as if unconscious.

Bhagavan signalled with a smile in his glance, "Everyone be calm, be calm, be calm." But every Braj resident cried out, "My beloved Shyamsundar has been bitten by a snake! The snake has coiled around him! He is my life, my Vallabh, my everything!" When Yashoda Maiya regained consciousness, she ran to rush forward, but the Braj maidens and gopis held her back. Tears flowed, and her body was lifeless. Then the Braj gopis said, "Listen, on the sixth day you killed Putana. Remember his strength! Your Lala has no power such that a snake could kill him." But most of them were in no state to give comfort. All had fainted. For Nand Baba, Shri Krishna was his life. When they saw the snake had him in its grip, they were in great distress. Balram ji said, "Baba, understand, this is our Shri Krishna." But who would understand? So Balram ji used his Bhagavati power. He gave everyone a state of numbness, so that no one could take a single step forward. Otherwise, in such intense love, no one would have understood, and everyone would have plunged into the body of Kaali. By his divine strength, he rendered everyone motionless, and not one of them could move a step.

Now Bhagavan saw that the Braj residents were deeply distressed, and the snake was overjoyed that it had bound him and bitten him. Bhagavan made his body swell. As soon as the snake's coils began to loosen, it let go and stood apart. Then Kaliya Naag, blazing with fury, hissed and struck at Bhagavan. Poison sprays came from its nostrils. It was not merely that it would bite and be done. There are snakes that, when they do this, pour out poison like a stream. Even now there are such serpents. With red eyes, as if a furnace were blazing, and flames coming from its mouth, Kaliya Naag flicked its forked tongue, licked the edges of both lips, spewed poison, and attacked Bhagavan.

Just as Garuda ji, the vehicle of Shri Hari, plays with snakes, so Shri Krishna Chandra played. He shifted his stance as the snake attacked, protecting himself, and with each shift he struck the snake's hoods with a tapping blow. Its strength kept waning. Bhagavan gave a slap, leapt, and climbed onto the hoods. How fortunate was Kaliya! The lotus feet that do not even come into the meditation of sages' hearts came directly to rest on his head. On Kaliya's head were red jewels, the snake-gem, and by those jewels the beauty of the Lord's feet increased.

Shri Krishna, the Jagatguru and the original founder of all arts, including dance and song, wished to dance. Seeing this, the gods and gandharvas took up their musical instruments, and Bhagavan began to dance upon his head.

The Lord is the original teacher of dance. All knowledge manifested from him. Seeing that Bhagavan wished to dance, his beloved devotees, the gandharvas, siddhas, gods, charans and celestial women, played the mridang, dhol, nagara and dundubhi with great love, showering flowers. All of them were playing. Bhagavan danced in rhythm. Carrying the weight of all the cosmic universes on the snake's hoods, his veins and nerves snapped. All his pride was shattered to pieces. He began to vomit blood. And if a hood did not bow, the Lord would strike it with such a kick, dancing, that the heel alone would make it spit blood.

By the blow of the feet of the mighty staff-bearer Bhagavan, Kaliya Naag's life force was depleted. Blood poured from his mouth and nostrils. He spun around and fell unconscious. When he regained a little consciousness, the moment he opened his eyes he spewed poison, and the Lord struck his hoods hard with his feet. Dancing, the Lord crushed all his strength and arrogance. On the feet of the ancient Purusha, the mighty Shri Krishna, drops of blood fell, as if Kaliya had worshipped the Lord's feet with blood-red flowers.

titra tandav virug phalat patro raktam mukhram napna gat smritwa charachar guru pursham puranam naraynam tamarnam manasa jaga

Dancing the fierce tandava, with face and body reddened with blood, remembering the ancient Purusha, Narayana, the guru of all moving and unmoving beings, the mind takes refuge in him.

As Bhagavan danced the tandava upon him, his hoods were torn apart.

Now, seeing that he was about to die, he remembered, "O ancient Purusha, Purushottam, Lord Narayana, protect us!" He did not realise that the very one standing upon him was Narayana himself. Within the belly of Shri Krishna lies the entire universe. Kaliya, though not so mighty, had once fought with Garuda. When Garuda ji struck him, he fled and hid here. Now, by the Lord's blows, all his pride was shattered and his hoods were torn to pieces. Vomiting blood, he remembered Lord Narayana.

His wives came to the Lord's refuge with folded hands. The Naga wives, with their hair unbound, which is a sign of utmost humility and great agitation, fell to the earth and prostrated fully. With folded hands, they began to pray to Shri Krishna to free their guilty husband. The Naga wives said:

nyayo hi dand kritik kil vishesh tava khalni grah ripota naam tully drisht dum phalmevasan anugrah bhavat krito to hi no dando astat te khal kalshaha yandas suk mam de krodho tenugrah samta prabhu

Punishment is justice for the guilty, O Lord, and you are the chastiser of the wicked. You look on all alike, foe and son. So your punishment is itself grace, O Lord.

"I now know you are the incarnate Lord," they said. "To bring my husband to this plight is not the strength of any ordinary man."

"This Supreme Purusha, Purushottam Bhagavan, has taken incarnation as you. Now I have understood that your incarnation is to punish the wicked. And he was an offender. Lord, you have given him punishment, and it is right. Lord, in your sight there is no distinction between enemy and son. Therefore, when you punish someone, it is to make him atone for his sins and to bring about his ultimate welfare. You have shown us great grace by punishing him. This is bhakti. This is your grace-prasad. Because when you punish the wicked, all their sins are destroyed."

He is an offender. There is no doubt about it, Prabhu. If he were not an offender, he would not have obtained a serpent's birth. He is certainly an offender. So we pray to you with a sincere heart that you give up your anger and show grace. Although your anger is also grace itself.

Prabhu, surely this serpent, in a previous birth, must have performed some great sadhana of yours while free of pride. Your lotus feet are falling directly on its head. Who could be a greater ascetic than this? Showing compassion to all living beings, it must have performed some great bhajan and dharma.

That is why you are pleased. You, the life of everyone, are dancing on its head. What greater good fortune could there be? Bhagwan, we cannot understand what sadhana people like us could have, or what fruit of sadhana could be ours, that great ascetics long to receive the touch of the dust of your feet. It attained your feet. How rare is the dust of your feet, that even Laxmi Ji, your consort, gave up all enjoyments and performed tapasya for many days, following strict rules.

Prabhu, for those who are your devotees and lovers of your feet:

nak prashtham na chabham na parmeshtham na rasadhipatyam na yog siddhi ra punar bhav vaanchh yad raj prapna tadesh natha duramanya tamo janah krodh vasoh sansaar chakra bhramat sharo yadit sya vibhav samaksh

(Those who have taken refuge in the dust of your lotus feet do not desire the kingdom of heaven, sovereignty over the earth, the realm of the netherworld, the post of Brahma, yogic siddhis, or even liberation from rebirth. …)

namastubhyam bhagavte purushay mahatmane bhutavasay bhutay paray Paramatmane gyanwigyannidhye brahmanenantashaktaye agunayavikaray namaste prakritay cha kalay kal nay kalav sakshine vishway taddrishtre tattwe vishwahetwe

(Salutations to you, O Bhagavan, the Supreme Person, the great soul, who dwells in all beings, who is the supreme Paramatma, the treasure of knowledge and wisdom, Brahman of infinite power, without qualities and without change. Salutations to you, who are the time that is beyond prakriti, the witness of time, the cause of the universe…)

The Naga-wives are praying humbly. Prabhu, those who take refuge in the dust of your lotus feet attain such bliss that they do not desire the kingdom of heaven, they do not desire sovereignty over the earth, and they do not desire the kingdom of the netherworld.

They do not desire the post of Brahma. They do not desire the yogic siddhis such as animan. They do not even desire liberation alone, which frees one from birth and death. Swami, this Nagaraj was born in a tamasic birth. He is extremely angry. Yet he received your supremely holy dust of the feet, which is utterly rare for others. Merely by the desire to attain it, a living being trapped in the cycle of worldly existence attains not only worldly splendour and wealth but even liberation. Prabhu, we bow to you.

You are the eternal treasure of the infinite and inconceivable Lord. Even though you dwell in the inner heart of everyone, you are infinite. You are the refuge of all beings and objects, present in the form of all things. You are the Paramatma himself, beyond what is manifest. We bow to you. Prabhu, you are the treasury of experience of every kind of knowledge. Your glory is immeasurable and your power infinite. Your form is aprakrit, divine, and full of chidanand. You never touch the qualities and distortions of prakriti. You alone are Brahman. O Krishna, who are the form of Brahman, we are bowing to you.

You are the time that stirs up agitation in prakriti. You are the refuge of the power of time. You are the witness of all the parts of time, including the moments and the kalpas. Though you take the form of the universe, you are also separate from this universe. You are also the seer. You are the efficient cause (nimitta karan) that creates this universe, and you are also the material cause (upadan karan) that becomes this universe in its form. You are the one who creates the universe and the one who becomes it. Prabhu, you are the five elements, their tanmatras, the senses, prana, mind, and intellect. You are the treasure of all of these, the chitta.

namo anantay sukshmay kutasthay vipashchite nanavadavrodhay vachyavachak shaktaye.
namah pramanmulay kavye shastrayonye pravrittay nivrittay nigmay namo namah ॥
namah krishnay ramay vasudevsutay cha.
pradyumnayaniruddhay satwatan patye namah ॥
namo gunapradeepay gunachchhadnay cha.
gunwrittyuplakshyay gundrishtaye swamayya ॥

(Salutations to the infinite, the subtle, the unchanging, the wise, the one who is the source of all valid knowledge and the origin of scripture, the one who is the object and the means of speech; salutations to Krishna, Rama, the son of Vasudeva, Pradyumna, Aniruddha, and the lord of the Satvatas. Salutations to the one who lights up the qualities and also covers them, who is known through the activity of the qualities, who sees through the qualities by his own maya…)

[sound of screaming]

There is an even greater stuti, and the rest of the discussion follows. Singing the glory of the Lord, the Naga-wives prayed to him to forgive our husband.

These Naga-wives are very ascetic, the inclinations found in the hearts of great souls who have experienced the beautiful scriptures. They are very absorbed in bhajan, because they sing such glory of the Lord. They have the experience, and that is why they had direct realisation of Bhagavan. So the rest of the discussion will continue later, about Shri Radhavallabh Lal.

yah path video ke swachalit (auto-generated) upasheershkon se liya gaya hai — ismen shabdon ki trutiyan ho sakti hain. Pramanik vachan ke liye video avashya sunen.

This text is taken from the video's auto-generated subtitles, so it may contain word errors. For authentic words, be sure to listen to the video.

Original video: Shri Hit Radha Kripa (YouTube)